...a comprehensive portrait of slavery in the Islamic world from earliest times until today...D>--Arab Book World

From the time of Moses up to the 1960s, slavery was a fact of life in the Middle East. But if the Middle East was the last region to renounce slavery, how do we account for its -- and especially Islam's -- image of racial harmony? This book explores these questions. The research presented in this book was first undertaken as part of a group project on tolerance and intolerance in human societies. The group project was never completed but the material gathered for the project on Islam stimulated the book's study of race and slavery in the Middle East, a subject that appears to have so far encouraged scant study. -- Publisher description.

Slavery, recognized and regulated by Islamic law, was an integral part of Muslim societies in the Middle East well into modern times. Recruited from the "Abode of War" by means of trade or warfare, slaves began their lives in the Islamic world as deracinated outsiders, described by Muslim jurists as being in a state like death, awaiting resurrection and rebirth through manumission. Many of these slaves were manumitted and some rose to prominence as soldiers and political leaders. Others were not so fortunate. Slaves of African origin, in particular, were often condemned to lives of menial labor. Despite the importance of slavery in Islamic history, this institution has received scant attention from scholars. This volume examines the institution of slavery in Islam in a range of cultural settings.

In Slavery, Agriculture, and Malaria in the Arabian Peninsula, Benjamin Reilly illuminates a previously unstudied phenomenon: the large-scale employment of people of African ancestry as slaves in agricultural oases within the Arabian Peninsula. The key to understanding this unusual system, Reilly argues, is the prevalence of malaria within Arabian Peninsula oases and drainage basins, which rendered agricultural lands in Arabia extremely unhealthy for people without genetic or acquired resistance to malarial fevers. In this way, Arabian slave agriculture had unexpected similarities to slavery as practiced in the Caribbean and Brazil. This book synthesizes for the first time a body of historical and ethnographic data about slave-based agriculture in the Arabian Peninsula. Reilly uses an innovative methodology to analyze the limited historical record and a multidisciplinary approach to complicate our understandings of the nature of work in an area that is popularly thought of solely as desert. This work makes significant contributions both to the global literature on slavery and to the environmental history of the Middle East—an area that has thus far received little attention from scholars.

Born to a wealthy family in West Africa around 1770, Omar Ibn Said was abducted and sold into slavery in the United States, where he came to the attention of a prominent North Carolina family after filling “the walls of his room with piteous petitions to be released, all written in the Arabic language,” as one local newspaper reported. Ibn Said soon became a local celebrity, and in 1831 he was asked to write his life story, producing the only known surviving American slave narrative written in Arabic. In A Muslim American Slave, scholar and translator Ala Alryyes offers both a definitive translation and an authoritative edition of this singularly important work, lending new insights into the early history of Islam in America and exploring the multiple, shifting interpretations of Ibn Said’s narrative by the nineteenth-century missionaries, ethnographers, and intellectuals who championed it. This edition presents the English translation on pages facing facsimile pages of Ibn Said’s Arabic narrative, augmented by Alryyes’s comprehensive introduction, contextual essays and historical commentary by leading literary critics and scholars of Islam and the African diaspora, photographs, maps, and other writings by Omar Ibn Said. The result is an invaluable addition to our understanding of writings by enslaved Americans and a timely reminder that “Islam” and “America” are not mutually exclusive terms. This edition presents the English translation on pages facing facsimile pages of Ibn Said’s Arabic narrative, augmented by Alryyes’s comprehensive introduction and by photographs, maps, and other writings by Omar Ibn Said. The volume also includes contextual essays and historical commentary by literary critics and scholars of Islam and the African diaspora: Michael A. Gomez, Allan D. Austin, Robert J. Allison, Sylviane A. Diouf, Ghada Osman, and Camille F. Forbes. The result is an invaluable addition to our understanding of writings by enslaved Americans and a timely reminder that “Islam” and “America” are not mutually exclusive terms. Best Books for General Audiences, selected by the American Association of School Librarians

Traces the history of the Islamic slave trade from its inception in the seventh century through its history in China, India, Iran, Turkey, Egypt, Libya, and Spain.

What happens when authorities you venerate condone something you know is wrong? Every major religion and philosophy once condoned or approved of slavery, but in modern times nothing is seen as more evil. Americans confront this crisis of authority when they erect statues of Founding Fathers who slept with their slaves. And Muslims faced it when ISIS revived sex slavery, justifying it with verses from the Quran and the practice of Muhammad. Exploring the moral and ultimately theological problem of slavery, Jonathan A.C. Brown traces how the Christian, Jewish and Islamic traditions have tried to reconcile modern moral certainties with the infallibility of God’s message. He lays out how Islam viewed slavery in theory, and the reality of how it was practiced across Islamic civilization. Finally, Brown carefully examines arguments put forward by Muslims for the abolition of slavery.